<h2>Name</h2>
<p>
The Surah has been so designated after the word <em>al-kauthar</em> occurring in
the first verse.
</p>
<h2>Period of Revelation</h2>
<p>
Ibn Marduyah has cited Hadrat Abdullah bin Abbas, Hadrat Abdullah bin
az-Zubair and Hadrat Aishah as saying that this Surah is Makki. Kalbi
and Muqatil also regard it as Makki, and the same is the view held by
the majority of commentators. But Hadrat Hasan Basri, Ikrimah, Mujahid
and Qatadah regard it as Madani. Imam Suyuti in <em>Al-Itqan</em> has confirmed
this same view, and Imam Nawawi in his commentary of the <em>Sahih</em> of
Muslim has also preferred the same. The reason for this assumption is
the tradition which traditionists of the rank of Imam Ahmad, Muslim,
Abu Daud, Nasai, Ibn Abi Shaibah, Ibn al-Mundhir, Ibn Marduyah,
Baihaqi and others have related from Hadrat Anas bin Malik, saying:
"The Holy Prophet was among us. In the meantime he dozed; then he
raised his head, smiling, according to some traditions, the people
asked what for he was smiling, according to others, he himself told
them that a Surah had just been revealed to him. Then, with <em>Bismillah
ir-Rahman ir-Rahim</em>, he recited Surah Al-Kauthar; then he asked the
people whether they knew what Kauthar was. When they said that Allah
and his Messenger had the best knowledge, he said; It is a river which
my Lord has granted me in Paradise." (The details follow under
"<em>Kauthar</em>"). The basis of the reasoning from this tradition for this
Surah's being Madani is that Hadrat Anas belonged to Madinah, and his
saying that this Surah was revealed in his presence is a proof that it
was Madani. 
</p>
<p>
But, in the first place, from this same Hadrat Anas, Imam
Ahmad, Bukhari, Muslim, Abu Da'ud, Tirmidhi and Ibn Jarir have related
the traditions which say that this river of Paradise (<em>Al-Kauthar</em>) had
been shown to the Holy Prophet (upon whom be peace) on the occasion of
the <em>mi`raj</em> (ascension) and everyone knows that <em>mi`raj</em> had taken place at
Makkah before the <em>hijrah</em>. Secondly, when during the <em>mi`raj</em> the Holy
Prophet had not only been informed of this gift of Allah Almighty but
also shown it, there was no reason why Surah Al-Kauthar should have be
revealed at Madinah to give him the good news of it. Thirdly, if in an
assembly of the Companions the Holy Prophet himself had given the news
of the revelation of Surah Al-Kauthar which Hadrat Anas has mentioned
in his tradition, and it meant that that Surah had been revealed for
the first time then, it was not possible that well-informed
Companions like Hadrat Aishah, Hadrat Abdullah bin Abbas and Hadrat
Abdullah bin Zubair should have declared this Surah to be a Makki
revelation and most of the commentators also should have regarded it
as Makki. If the matter is considered carefully, there appears to be a
flaw in the tradition from Hadrat Anas in that it does not say what
was the subject under discussion in the assembly in which the Holy
Prophet gave the news about Surah Al-Kauthar. It is possible that at
that time the Holy Prophet was explaining something. In the meantime
he was informed by revelation that that point was further explained by
Surah Al-Kauthar, and he mentioned the same thing, saying that that
Surah was revealed to him just then. Such incidents did take place on
several occasions, on the basis of which the commentators have opined
about certain verses that they were revealed twice. This second
revelation, in fact, meant that the verse had been revealed earlier,
but on some later occasion the Holy Prophet's attention was invited to
it by revelation for the second time. In such traditions, the mention
of the revelation of a certain verse is not enough to decide whether
it was revealed at Makkah or Madinah, and when precisely it was
revealed. 
</p>
<p>
Had this tradition of Hadrat Anas not been there to cause
doubt, the whole content of the Surah Al- Kauthar by itself bears
evidence that it was revealed at Makkah, and in the period when the
Holy Prophet was passing through extremely discouraging conditions.
</p>
<h2>Historical Background</h2>
<p>
Before this in Surahs Ad-Duha and Alam Nashrah we have seen that when in
the earliest phase of Prophethood the Holy Prophet (upon whom be
peace) was passing through the most trying conditions when the whole
nation had turned hostile, there was resistance and opposition on
every side, and the Holy Prophet and a handful of his Companions did
not see any remote chance of success. Allah in order to console and
encourage him at that time had sent down several verses. In Surah Ad-
Duha it was said: "And surely the later period (i. e. every later
period) is better for you than the former period, and soon your Lord
shall give you so much that you shall be well pleased". In Surah
Alam Nashrah: "And We exalted your renown for you."That is, "Though the
enemies are trying to defame you throughout the country, We, on the
contrary, have arranged to exalt your name and fame."And: "The fact is
that along with every hardship there is also ease."That is, "You
should not be disheartened by the severity of conditions at this time;
this period of hardships will soon pass, and the period of success and
victory will follow." 
</p>
<p>
Such were the conditions in which Allah by
sending down Surah Al-Kauthar consoled the Holy Prophet as well as
foretold the destruction of his opponents. The disbelieving
Quraish said: "Muhammad (upon whom be Allah's peace) is cut off from
his community and reduced to a powerless and helpless individual.
According to Ikrimah when the Holy Prophet was appointed a Prophet,
and he began to call the people to Islam, the Quraish said: "Muhammad
(upon whom be Allah's peace and blessings) is cut off from his people
as a tree is cut off from its root, which might fall to the ground any
moment." (Ibn Jarir). Muhammad bin Ishaq says: "Whenever the Prophet
(upon whom be peace) was mentioned before As bin Wa'il as-Sehmi, the
chief of Makkah, he used to say: Let him alone for he is only a
childless man (<em>abtar</em>) with no male offspring. When he dies, there will
be no one to remember him." Shamir bin Atiyyah says that Uqbah bin Abi
Mu'ait, also used to say similar things about the Holy Prophet, (Ibn
Jarir). According to Ibn Abbas, once Ka'b bin Ashraf (the Jewish chief
of Madinah) came to Makkah and the Quraish chiefs said to him: "Just
see this boy, who is cut off from his people; he thinks he is superior
to us, whereas we manage the Hajj, look after the Ka'bah and water the
pilgrims." (Bazzar). Concerning this very incident Ikrimah reports
that the Quraish had used the words <em>as-sunbur al-munbatir min qaumi-hi</em>
(a weak, helpless and childless man who is cut off from his people)
for the Holy Prophet. (Ibn Jarir) Ibn Sa'd and lbn Asakir have related
that Hadrat Abdullah bin Abbas said; "The eldest son of the Holy
Prophet (upon whom be peace) was Qasim; next to him was Zainab, next
to her Hadrat Abdullah and next to him three daughters, viz. Umm
Kulthum, Fatimah and Ruqayyah. Of them first Hadrat Qasim died and
then Hadrat Abdullah. Thereupon As bin Wail said: "His line has come
to an end: now he is <em>abtar</em> (i. e. cut of from root)."Some traditions
add that As said "Muhammad is <em>abtar</em>: he has no son to succeed him.
When he dies, his memory will perish and you will be rid of him."The
tradition from Ibn Abbas, which Abd bin Humaid has related, shows that
Abu Jahl also had said similar words on the death of the Holy
Prophet's son, Abdullah. Ibn Abi Hatim has related on the authority of
Shmir bin Atiyyah that the same kind of meanness was shown by Uqbah
bin Abi Mu'ait by rejoicing at this bereavement of the Holy Prophet.
Ata says that when the second son of the Holy Prophet died, his own
uncle, Abu Lahab (whose house was next to his) hastened to the pagans
and gave them the "good news": <em>Batira Muhammadun al-lail</em>:"Muhammad has
become childless this night, or he is cut off from root." 
</p>
<p>
Such were
the disturbing conditions under which Surah Al-Kauthar was sent down.
The Quraish were angry with him because he worshiped and served only
Allah and repudiated their idolatry publicly. For this very reason he
was deprived of the rank, esteem and honor that he enjoyed among his
people before Prophethood and was now as cut off from his community.
The handful of his Companions also were helpless, poor people who were
being persecuted and tyrannized. Furthermore, he was bereaved by the
death of two sons, one after the other, whereat the near relatives and
the people of his clan, brotherhood and neighborhood were rejoicing
and uttering such words as were disheartening and disturbing for a
noble person who had treated even his enemies most kindly. At this
Allah just in one sentence of this brief Surah gave him the good news,
better news than which has never been given to any man in the world,
besides the decision that it will be his opponents who will be cut off
from their root and not he.
</p>

